Question: On one hand, a person feels that they have no strength for the work, and they ask the Creator to give them strength. Yet this is considered pride. On the other hand, they can turn to the group, receive the awareness of the greatness of the Creator from it, and only then turn to Him.

So what is the difference? In both cases, I am turning to the Creator.

Answer: You are not capable of turning to the Creator with the forces you currently possess. The Creator gives you an initial awakening, but with it alone you are unable to see the full depth of the problem or appreciate the greatness of the Creator in its solution. You do not yet have enough inner discernments to turn to Him.

Suppose there is a wealthy man who could solve all your problems, but you cannot bring yourself to ask him because you are under the control of your pride. No matter what, you are incapable of turning to him directly for help. You have such a strong feeling of shame that you would have to overcome yourself completely, yet you are unable to do so.

Such is human nature. A person is prepared to be killed rather than allow his inner “I” to be harmed. This “I” is a part of the eternal; it is his soul, and for its sake he is ready to sacrifice his body. For many people, this inner “I” is far more important than life itself.

For example, there may be someone who would give me a million dollars if I simply asked, yet I am unable to do it. Or there may be someone who could help me establish my life, yet I cannot bring myself to turn to him. We encounter this constantly. It reveals the force of our pride, the force of our inner “I,” the very force that separates us from the Creator.
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From the Daily Kabbalah Lesson 7/15/26, Rabash, “What Is ‘Do Not Slight the Blessing of a Layperson’ in the Work?”

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Question: We learned that if a person who studies the Torah directs the proper intention toward their study, they come from the state of Lo Lishma to Lishma (for the sake of the Creator). How does this happen?

Answer: It is said that one does not truly engage in the Torah while in the state of Lo Lishma. If a person remains an egoist, why should they study the Torah? If you are an “animal,” then live like an animal. But if a person uses the light in the Torah to correct themself and return to the source, then they truly can engage in the Torah.

However, for one who studies without such an aim, everything happens in the opposite way. Their eyes become blind, light becomes darkness, and darkness becomes light.

Question: If a person strives only for the Creator, is it called Lishma?

Answer: What does it mean to say, “I want the Creator”? What do I want to gain from that? What is it that you want from the Creator? Do you want to bring Him contentment? If a person desires to bestow upon the Creator, this is called Lishma, for the sake of the Creator.

This is determined according to the opening of one’s eyes in the Torah. If the Creator is revealed to you, and as a result of your aspiration toward Him you are in adhesion with Him, and if, in accordance with your desire to bestow upon Him, He fills you with His presence and His light, then it means that, through the equivalence of form, your desire truly has the intention to bestow upon Him.

But if you have not yet reached such a state, then you are only saying that you wish to bestow upon the Creator. In reality, you are deceiving yourself.
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From the Daily Kabbalah Lesson 7/14/26, Rabash, “What It Means that ‘Law and Ordinance’ Is the Name of the Creator in the Work”

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Question: How will it help me if I turn my Hisaron (deficiency) into a request?

Answer: We are constantly making requests. Whenever a need (Hisaron) arises, we ask. A person’s desire is called prayer. The desire that is in my heart is the prayer, because my heart is connected directly to the Creator, without any intermediaries.

Whatever I feel at any given moment (a desire to rest, to eat, to steal, to fall in love) are all immediately felt by the Creator, and accordingly, in the form of a response, the direction of my desires is corrected by various means: either internally—through what the Creator does within my heart—or externally.

In general, through both the internal and the external system surrounding me, the Creator gradually teaches me which desire is the correct one. So where is my work? It is in independently searching for which desires are correct and which aspirations are true. And when I attain those genuine desires that are in my heart, this is called that I pray.

A prayer is what I feel, what I desire, without having any ability to control it. The desire was created before me. Even before I begin to feel it, investigate it, study it, distinguish it from the others, and give it some name, it already exists within me.

The creature is the desire to receive. Therefore, I am unable to change it. I can only reveal it, clarify what it is, and how correct it is with respect to the purpose of creation. Then, accordingly, I arrange various external means for myself, using every possible aid (the group, the books, the teacher) so that this desire, which seems to me not to be properly directed toward the purpose of creation, will change.

However, this can be done only by means of external efforts and not by entering my heart and beginning to turn some little key or screwdriver there. That, I cannot do. I am not the master of my desire to receive.
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From the Daily Kabbalah Lesson 7/14/26, Rabash, “What It Means that “Law and Ordinance” Is the Name of the Creator in the Work”

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As we engage in spiritual work, we increasingly identify all kinds of states that we were completely indifferent to before; we simply did not perceive the states with our undeveloped sixth sense.

Now that the sixth sense within each of us is beginning to develop, even if it has not yet reached the threshold of perception when it is fully open to spirituality, we can detect certain changes in it. It swells from the presence of a vast array of emerging revelations and distinctions.

This is called the soul, something we literally develop through our actions. One’s free choice lies only in willingly developing the soul, and a person is obliged to make this choice on their own.

Light from above will not come to you unless you want it to come and correct your soul, that is, to give it inner definitions (Avhanot) and endow you with sensitivity that allows you to experience the spiritual world.

This light will send you suffering so you will feel more and more lack in spirituality. But it will never correct you unless you first raise a prayer, unless you first ask to perceive spirituality, get closer to it, and subsequently become equal to it in qualities and adhere to it.

The soul cannot develop without a person’s own intense work. What does the work consist of? It consists of request, called prayer, the raising of MAN, in response to which the surrounding light corrects the soul. To the extent of your correction, according to the properties that are born in your soul, against this, you begin to perceive the properties of the Creator.

If you have corrected any one of the 620 properties of the soul, you feel the Creator in that corrected property. By fulfilling the commandment, performing an action corresponding to the corrected property, you thereby connect with the Creator, feel that He fills your property, i.e., the light fills the Kli—the corrected part of the soul.
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From the Daily Kabbalah Lesson 7/14/26, Rabash, “What It Means that “Law and Ordinance” Is the Name of the Creator in the Work”

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